Frequently Asked Questions
Q: Why does the verse say Leah was 'hated'?
A: The term 'hated' (שְׂנוּאָה) here does not mean actual hatred, but rather that Leah was less loved compared to Rachel, as Rashi explains. Yaakov's primary intention was to marry Rachel, and Leah was given to him first through Lavan's deception. This created a situation where Leah felt secondary in his affections.
Q: Why did Hashem open Leah's womb first if Rachel was Yaakov's preferred wife?
A: The Midrash (Bereishit Rabbah 71:2) teaches that Hashem saw Leah's pain in feeling unloved and granted her children first as a form of divine compassion. This also highlights that divine blessings are not always based on human preferences but on deeper spiritual considerations.
Q: What lesson can we learn from Leah being blessed with children while Rachel was barren?
A: The Talmud (Berachos 7b) explains that Hashem responds to the prayers of the oppressed and overlooked. Leah's situation teaches that divine mercy is attentive to those in distress. Additionally, it shows that struggles in life (like Rachel's barrenness) often serve a greater purpose in Hashem's plan.
Q: How does this verse relate to the concept of divine justice (middah k'neged middah)?
A: Ramban (Nachmanides) suggests that Rachel's temporary barrenness may have been a measure-for-measure response to her earlier criticism of Leah ('She took my husband,' Genesis 30:15). This teaches that even righteous individuals undergo challenges to refine their character or rectify subtle imperfections.
Q: Why is this story important in Jewish tradition?
A: This narrative establishes the origins of the Twelve Tribes, as Leah's first four sons (Reuven, Shimon, Levi, Yehuda) became foundational leaders. The Talmud (Pesachim 119b) also sees Leah's children as a merit that sustained the Jewish people in Egypt. It demonstrates how seemingly difficult family dynamics are part of Hashem's greater plan for Jewish history.
Understanding the Verse in Context
The verse (Bereshit 29:31) describes Hashem's intervention in the lives of Leah and Rachel, the wives of Yaakov. The Torah states that Leah was "שְׂנוּאָה" (s'nu'ah), often translated as "hated," but Rashi clarifies that this does not mean actual hatred. Rather, it means that Leah was "less beloved" compared to Rachel, whom Yaakov initially intended to marry. The Midrash (Bereshit Rabbah 71:2) explains that Leah felt secondary in Yaakov's affections, prompting Hashem's compassion.
Divine Compassion for Leah
Rashi emphasizes that Hashem saw Leah's distress and rewarded her with children first because of her suffering. The phrase "וַיִּפְתַּח אֶת־רַחְמָהּ" ("He opened her womb") demonstrates divine intervention based on justice and mercy. The Ramban (Nachmanides) adds that Leah's fertility was a direct response to her emotional pain, showing that Hashem hears the cries of the downtrodden.
Rachel's Barrenness
The contrast with Rachel's barrenness ("וְרָחֵל עֲקָרָה") is significant. The Talmud (Berachot 60a) teaches that Rachel's temporary infertility was part of a divine plan, allowing Leah to bear children first. The Midrash (Bereshit Rabbah 71:6) suggests that Rachel's later prayers (Bereshit 30:22) were answered in due time, demonstrating that divine timing is purposeful.
Key Lessons from the Verse